ትላንት፣ ነሐሴ ፳፭ ቀን ማለዳ ያረፉት የኢሉባቦር እና የጋምቤላ አህጉረ ስብከት ሊቀ ጳጳስ ብፁዕ አቡነ ፊልጶስ ሥርዐተ ቀብር፣ ዛሬ ዕለት ከረፋዱ 4፡00 ላይ በመንበረ ጸባዖት ቅድስት ሥላሴ ካቴድራል ተፈጽሟል፡፡

አስከሬናቸው ከናሽናል ሆስፒታል ከደረሰበት የዋዜማው ምሽት ጀምሮ ሊቃውንቱ ቅኔ ማኅሌት፤ ቀሳውስቱ ሰዓታት በመቆም የሚገባውን ሥርዐት ሲያደርሱ አድረዋል፡፡ ንጋት ላይ ሥርዐተ ቅዳሴው በብፁዕ ወቅዱስ ፓትርያርኩ እየተመራ ተከናውኗል፡፡ ጸሎተ ፍትሐቱ በዐውደ ምሕረት እንደተፈጸመ ከቅዱስ ላሊበላ ደብር እንዲሁም ከአዲስ አበባ አድባራት እና ገዳማት በመጡ ሊቃውንት ብፁዕነታቸው የሚዘክሩ ቅኔዎች ቀርበው ተሰምተዋል፡፡

ብፁዕነታቸው መንፈሳዊ፣ ቅን፣ ታዛዥ እና ጸሎተኛ እንደነበሩ የተናገሩት ብፁዕ ወቅዱስ ፓትርያርኩ፣ ለአገራችንና ለቤተ ክርስቲያናችን በአበረከቱት ከፍተኛ አስተዋፅኦ ለሌላው አርኣያ በመኾን ዘወትር የሚጠቀሱ አባት ናቸው፤ ብለዋል፡፡

የቀድሞ የመንበረ ፓትርያርክ ጠቅላይ ጽ/ቤት ዋና ሥራ አስኪያጅ የነበሩትን የብፁዕ አቡነ ፊልጶስን ዜና ሕይወት እና ሥራዎች አጭር ታሪክ በንባብ ያሰሙት፣ ከብፁዕነታቸው በኋላ የወቅቱ ዋና ሥራ አስኪያጅ የኾኑት ብፁዕ አቡነ ማቴዎስ ናቸው፡፡
………………………………………………………….

– ፩ –

የኢሉባቦር እና የጋምቤላ አህጉረ ስብከት ሊቀ ጳጳስ ብፁዕ አቡነ ፊልጶስ፣ ከአባታቸው ከአቶ ፈለቀ ለውጤ፣ ከእናታቸው ከወ/ሮ አዛልነሽ ሙሉ በ1928 ዓ.ም. በወሎ ክፍለ ሀገር በላስታ ቡግና አውራጃ ሠራብጥ ካህናተ ሰማይ ቤተ ክርስቲያን አጥቢያ ተወለዱ፡፡

ብፁዕነታቸው በተወለዱበት በካህናተ ሰማይ ቤተ ክርስቲያን አካባቢ መምሬ ኃይሉ ከተባሉ መምህር ንባብ እና ዳዊት፣ ሰዓታት እና አምስቱን አዕማደ ምስጢር ተምረዋል፤ እንዲኹም ወደ ገነተ ማርያም በመሔድ፣ መሪጌታ ኃይለ ማርያም ከሚባሉ ፀዋትወ ዜማን ተምረዋል፡፡ ወደ አርካ አቡነ ገብረ መንፈስ ቅዱስ ቤተ ክርስቲያን አምርተው ከአለቃ ኢሳይያስ ጾመ ድጓን በመማር ላይ እንዳሉ በግሸን ደብረ ከርቤ ቅድስት ማርያም ቤተ ክርስቲያን ከብፁዕ አቡነ ሚካኤል ማዕርገ ዲቁናን ተቀብለዋል፤ በኋላም ወደ ትውልድ ቀበሌአቸው ተመልሰው ጥቂት እንደቆዩ በደሴ መድኃኔዓለም ቤተ ክርስቲያን ከመምህር ገብረ እግዚአብሔር መጻሐፍተ ሐዲሳትንና መጻሕፍተ መነኰሳትን ተምረዋል፡፡

ብፁዕነታቸው በፍጹም ሐሳባቸው ቤተ ክርስቲያንን ለማገልገል የመረጡበት መንገድ ምንኵስና በመኾኑ ዳግም ወደ ግሸን ደብረ ከርቤ ቅድስት ማርያም ቤተ ክርስቲያን ተመልሰው ሥርዐተ ምንኵስናን ፈጽመዋል፡፡ በተከታታይም ማዕርገ ቁምስና ከብፁዕ አቡነ ሚካኤል ከተሰጣቸው በኋላ ገደሚት ከምትባል ገዳም ገብተው ለጥቂት ጊዜ እንዳገለገሉ ወደ አዲስ አበባ በመምጣት ከአለቃ በዛብህ ወንድም ጋር ወደ ዞብል ከመምህር ወልደ ሰንበት ሰዋስወ ቅኔን ተምረዋል፡፡

ብፁዕነታቸው በአዲስ አበባ የወንጌል ትምህርት በማስተማር ሰፊ አገልግሎት ከመስጠታቸውም በላይ፡-

የመድኃኔዓለም በጎ አድራጎት እየተባለ ይጠራ የነበረውን ማኅበር አደራጅተዋል፤
የተማሪዎች አንድነት የመጽሐፍ ቅዱስ ማኅበርን አቋቁመዋል፤
ብፁዕ አቡነ ዮሐንስ ሊቀ ጳጳስ ዐቃቤ መንበረ ፓትርያርክ ኾነው ይሠሩ በነበረበት ወቅት ብፁዕ አቡነ ፊልጶስ በመናገሻ ገነተ ጽጌ ቅዱስ ጊዮርጊስ ደብር አስተዳዳሪ ኾነው እንዲሠሩ ተሾመዋል፤
ብፁዕ አቡነ ፊልጶስ ሊቀ ጳጳስ፣ ለምግባረ ሠናይ የትሩፋት ሥራ ቅድሚያ እና ትኩረት የሚሰጡ አባት በመኾናቸው በምግባረ ሠናይ የአረጋውያን እናቶች እና አባቶች መርጃ እና መረዳጃ ማኅበርን በማቋቋም በርካታ ችግረኞች እንዲረዱ አድርገዋል፡፡
– ፪ –

ብፁዕ አቡነ ፊልጶስ ሊቀ ጳጳስ፣ በመጀመሪያ የአለቃ በዛብህ ወንድም በአሠሩት በሐውልተ ስም መድኃኔ ዓለም ገዳም አለቃው እንዳረፉ ተተክተው ማገልገል ይችሉ ዘንድ በገዳሙ ማኅበር ተመርጠው ለብፁዕ አቡነ ባስልዮስ ቀርበው የገዳሙ መምህር እና አስተዳዳሪ ኾነው እንዲሠሩ ተሠይመዋል፡፡

ከዚኽ በኋላ የማኅደረ ስብሐት ልደታ ለማርያም እና ደብረ መድኃኒት መድኃኔዓለም ቤተ ክርስቲያን አስተዳዳሪ ኾነው አገልግለዋል፡፡ የመናገሻ ገነተ ጽጌ ቅዱስ ጊዮርጊስ ደብር፣ የመንበረ ጸባዖት ቅድስት ሥላሴ ካቴድራል አስተዳዳሪ በመኾን ሠርተዋል፡፡

በመንበረ ፓትርያርክ ጠቅላይ ቤተ ክህነት የመንፈሳዊ ፍርድ ቤት ሰብሳቢ፣ የሐረርጌ ሀገረ ስብከት ዋና ሥራ አስኪያጅ በመኾን ከቦታ ወደ ቦታ በመዘዋወር ሠርተዋል፡፡

ብፁዕነታቸው ባላቸው ከፍተኛ የአስተዳደር ብቃት በቅዱስ ፓትርያርኩ መልካም ፈቃድ የአዲስ አበባ ሀገረ ስብከት ዋና ሥራ አስኪያጅ ኾነው በትጋት አገልግለዋል፡፡ በሀገረ ስብከቱ ቆይታቸው በአዲስ አበባ ገዳማት እና አድባራት የስብከተ ወንጌል እጥረት በነበረበት ቦታ በመዘዋወር አገልግሎቱ በስፋት እንዲዳረስ አድርገዋል፡፡ ጠዋት ጠዋት በየትምህርት ቤቱ እየተዘዋወሩ የግብረ ገብ ትምህርት በማስተማር የስብከተ ወንጌል ማኅበራትን እያቋቋሙ ለስብከተ ወንጌል መስፋፋት እና ዕድገት ከፍተኛ አስተዋፅኦ አበርክተዋል፡፡

– ፫ –

ብፁዕ አቡነ ፊልጶስ ሊቀ ጳጳስ፣ በቁምስና ደረጃ የኢሉባቦር ሀገረ ስብከት ሊቀ ጳጳስ ኾነው እንዲያገለግሉ በተፈቀደላቸው መሠረት፤ በ1986 ዓ.ም. ወደ ኢሉባቦር ተጉዘው የቀድሞው መንበረ ጵጵስና በሚገኝበት መቱ ከተማ ላይ ኾነው ሐዋርያዊ አገልግሎታቸውን ጀመሩ፡፡

ይህ በዚኽ እንዳለ፣ ቅዱስ ሲኖዶስ ስለ ጵጵስና ምርጫ አፈጻጸም የወጣውን መመዘኛ አሟልተው በመገኘታቸው ኅዳር 4 ቀን 1987 ዓ.ም. “ጳጳስ ዘኢሉባቦር” ተብለው በብፁዕ ወቅዱስ አቡነ ጳውሎስ ፓትርያርክ ዘኢትዮጵያ አንብሮተ እድ ተሾሙ፡፡

ብፁዕነታቸው በመጀመሪያ በቁምስና ደረጃ ወደ ኢሉባቦር ሀገረ ስብከት ሲመጡ መንበረ ጵጵስናው ፈርሶ በጅማ ሀገረ ስብከት ሥር እንዲተዳደር ተደርጎ ነበር፤ መንበረ ጵጵስናውን የማደራጀት እና የሀገረ ስብከቱን ጽ/ቤት የማቋቋም ሥራ የብፁዕነታቸው ተቀዳሚ ተግባር ነበር፡፡

የሀገረ ስብከቱን ካህናት እና ምእመናን አስተባብረው ገንዘብ በማሰባሰብ በርካታ የልማት ሥራዎችን ሠርተዋል፤ ከነዚኽም መካከል በዘመናዊ ፕላን የተሠራው የሀገረ ስብከቱ ጽ/ቤት ሕንፃ ተጠቃሽ ነው፡፡

ብፁዕነታቸው ወደ ኢሉባቦር ሲመጡ የነበሩት የአጥቢያ አብያተ ክርስቲያን ብዛት 217 ሲኾን በዘመነ ጵጵስናቸው ባደረጉት የማስተባበር ሥራ በአኹኑ ወቅት 320 አጥቢያ አብያተ ክርስቲያን ይገኛሉ፡፡ የአብያተ ክርስቲያኑ ቁጥር ሊያድግ የቻለው፤ ብፁዕነታቸው በየወረዳው ሐዋርያዊ ጉዞ እያደረጉ በየመቃብር ቤቱ እያደሩ ስብከተ ወንጌልን በመስጠት፣ የፈረሱ እንዲታደሱ፣ አዳዲስ አብያተ ክርስቲያን እንዲታነፁ በማድረግ ታላላቅ ተግባራትን በማከናወናቸው ነው፡፡

ብፁዕ አቡነ ፊልጶስ፣ ከቁምስና ደረጃ እስከ ማዕርገ ጵጵስና ድረስ በአህጉረ ስብከቱ በቆዩባቸው ኻያ ኹለት የሥራ እና የአገልግሎት ዘመናቸው በጸሎት እና ቡራኬአቸው የተመረቁ ጠቅላላ አብያተ ክርስቲያናት ብዛት 93 መድረሱ ተረጋግጧል፡፡

በመንበረ ጵጵስናው አካባቢ ከሚገኙት አድባራት መካከል የፈለገ ሕይወት ኪዳነ ምሕረት ቤተ ክርስቲያን የአንድነት ገዳም ኾና እንድታገለግል አድርገዋል፡፡

ቅዱስ ሲኖዶስ ግንቦት 22 ቀን 1922 ዓ.ም. ባደረገው ምልዓተ ጉባኤ ብፁዕ አቡነ ፊልጶስ ሊቀ ጳጳስ፣ በኢሉባቦር ሀገረ ስብከት ሥራቸው ላይ የጋምቤላ ሀገረ ስብከት ሊቀ ጳጳስ ኾነው ደርበው እንዲሠሩ በመወሰኑ ኹለቱን አህጉረ ስብከት አጣምረው በመምራት የተጣለባቸውን ሓላፊነት በብቃት ተወጥተዋል፡፡

ብፁዕነታቸው፣ የጋምቤላ ሀገረ ስብከትን በሊቀ ጵጵስና እንዲመሩ ከተመደቡበት ጊዜ ጀምሮ ብዙ ሥራዎችን አከናውነዋል፡፡ ከዚኽም መካከል ብፁዕ ወቅዱስ ፓትርያርክ አቡነ ጳውሎስን በመጋበዝ የክልሉን ብሔረሰብ ከፕሬዝዳንቱ ጀምሮ በማጥመቅ ወደ ክርስትና ሕይወት እንዲገቡ አድርገዋል፤ በክልሉም የልማት ሥራዎች ለማፋጠን ተንቀሳቅሰዋል፡፡

ብፁዕነታቸው በጎደሬ ወረዳ ከስምንት ያላነሱ አብያተ ክርስቲያንን አሳንፀዋል፤

በ1996 በጋምቤላ ክልል በተከሠተው የእርስ በርስ ግጭት የልጆቼን ችግር አብሬ መቋደስ አለብኝ በማለት ከቦታው ድረስ በመገኘት ሕዝቡን በማጽናናት የማረጋጋቱን ሥራ ከሚመለከታቸው አካላት ጋር አከናውነዋል፤ በቦታውም ዘላቂ ሰላም እስከሚሰፍን ድረስ በማስተባበር ድርሻቸውን በሚገባ ተወጥተዋል፡፡

– ፬ –

ብፁዕ አቡነ ፊልጶስ ሊቀ ጰጳስ፣ በነዚኽ ታላላቅ የቤተ ክርስቲያን ክብር እና አገልግሎት ከተሠየሙ ጀምሮ ባላቸው የሥራ ልምድ ቅድስት ቤተ ክርስቲያንን በቅንነት እና በመልካም አስተዳደር ሲመሩ ቆይተዋል፡፡ ብፁዕነታቸው ባላቸው የብዙ ዓመታት የሥራ ልምድ በመጠቀም፣ በብፁዕ ወቅዱስ አቡነ ጳውሎስ መልካም ፈቃድ ከሐምሌ 24 ቀን 1998 ዓ.ም. ጀምሮ በመንበረ ፓትርያርክ ጠቅላይ ቤተ ክህነት ጽ/ቤት የቤተ መጻሕፍት ወመዘክር እና የትንሣኤ ዘጉባኤ ማተሚያ ቤት ሊቀ ጳጳስ ኾነው ሲሠሩ ቆይተዋል፡፡ ከዚኽም ሌላ፤

ቅዱስ ሲኖዶስ ሚያዝያ 21 ቀን 2002 ዓ.ም. ባደረገው መደበኛ ስብሰባ ብፁዕ አቡነ ፊልጶስ ለሦስት ዓመታት የመንበረ ፓትርያርክ ጠቅላይ ጽ/ቤት ኾነው እንዲሠሩ ተደርጓል፡፡ በዚኽ ከፍተኛ ሓላፊነታቸው፣ በቤተ ክርስቲያን ተጠግተው በሥራ አጥነት የሚቸገሩትን አቅም በፈቀደ መጠን ሥራ እንዲያገኙ በማድረግ የመምሪያ እና የድርጅት ሓላፊዎች ጋር በመተባበር የዋና ሥራ አስኪያጅነት ታላቅ ሓላፊነታቸውን በምስጋና አጠናቀዋል፡፡

– ፭ –
ብፁዕ አቡነ ፊልጶስ በቅዱስ ሲኖዶስ አባልነታቸው በተለያዩ ጊዜያት የኢትዮጵያ ኦርቶዶክስ ተዋሕዶ ቤተ ክርስቲያንን ወክለው በዓለም አቀፍ ጉባኤያት ላይ ተሳትፈዋል፡፡

ብፁዕነታቸው፣ መላ ዘመናቸውን ለሰው የሚራሩ ትሑት እና ደግ የትሩፋት አባት እንደነበሩ በርካታ የድኻ ልጆችን በማሳደግ በማስተማር ራሳቸውን ከመርዳት አልፈው ለሀገር፣ ለወገን የሚጠቅሙ ልጆችን አፍርተዋል፡፡

ብፁዕነታቸው፣ በጊዜ ሳይገደቡ ዘወትር የጸሎት መጻሕፍት ከእጃቸው የማይለይ ለጸሎት የተጉ የትሩፋት አባት ነበሩ፡፡

ብፁዕ አቡነ ፊልጶስ፣ ከቅርብ ጊዜ ወዲኽ ባደረባቸው ሕመም ምክንያት በሀገር ውስጥ እና በውጭ ሀገር ሲታከሙ ቆይተው ነሐሴ 25 ቀን 2007 ዓ.ም. በ79 ዓመታቸው ከዚኽ ዓለም በሞት ተለይተዋል፡፡

የቀብራቸው ሥነ ሥርዐትም፤
ብፁዕ ወቅዱስ አቡነ ማትያስ ቀዳማዊ ፓትርያርክ ርእሰ ሊቃነ ጳጳሳት ዘኢትዮጵያ ሊቀ ጳጳስ ዘአኵስም ወዕጨጌ ዘመንበረ ተክለ ሃይማኖት፤
ብፁዓን ሊቃነ ጳጳሳት፣
የመንበረ ፓትርያርክ ጠቅላይ ጽ/ቤት የየመምሪያ እና የድርጅት ሓላፊዎች እና ሠራተኞች፣
የአዲስ አበባ ገዳማት እና አድባራት አስተዳዳሪዎች፣
ሊቃውንተ ቤተ ክርስቲያን፣
የኢሉባቦር እና የጋምቤላ አህጉረ ስብከት ተወካዮች
ወዳጅ ዘመድ ቤተሰቦቻቸው በተገኙበት በአዲስ አበባ መንበረ ጸባዖት ቅድስት ሥላሴ ካቴድራል ነሐሴ 26 ቀን 2007 ዓ.ም. ተፈጽሟል፡፡
እግዚአብሔር አምላክ የብፁዕነታቸውን ነፍስ ከቅዱሳን ጻድቃንና ሰማዕታት ጋር ይደምርልን፡፡ አሜን፡፡
ምንጭ ሓራ ዘ ተዋህዶ

21-year old car mechanic Josh Daniel’s mum might be his No.1 fan, but will the Judges love his emotional rendition of Labrinth’s track Jealous enough to give him a yes?

Mogachoch EBS Latest Series Drama – S02E42- Part 42….Mogachoch EBS Latest Series Drama – S02E42- Part 42;;;;;;;;EBS Latest Series Drama Mogachoch – Part 42- የሞጋቾች መሳጭ ተከታታይ የEBS ድራማ ክፍል 42 ተጭነው ተመልከቱት

High Court decision to release Habtamu Ayalew and Abraham Solomon has been overturned by the Supreme Court 09-02-15

he only needed to stay alive at his backyard and play ha(ALEMNEH WASSE NEWS)”””””””he only needed to stay alive at his backyard and play ha

Andy Amare – Alekshim – (Official Music Video) – New Ethiopian Music 2015;;;;;;;;;;;;Andy Amare – Alekshim – (Official Music Video) – New Ethiopian Music 2015

2015 Diamond League Zurich – Almaz Ayana destroys Genzebe Dibaba yet again as Sinbire Teferi finishes 3rd | Sep 3., 2015….2015 Diamond League Zurich – Almaz Ayana destroys Genzebe Dibaba yet again as Sinbire Teferi finishes 3rd | Sep 3., 2015

A 3-year-old boy named Aylan Kurdi and his 5-year-old brother, Galip, were photographed face down in the surf Wednesday morning. They both reportedly died on a boat that capsized while carrying them to the Greek island of Kos. The brothers were attempting to reach Canada, where their aunt lives.
Artists from all over the world are now sharing amazing tributes to the widely seen photo of Aylan under the Turkish hashtag #KiyiyaVuranInsanlik, or #HumanityWashedAshore. WARNING: Some are quite graphic.
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Lives of semi-nomadic tribespeople being irreversibly changed by relocation into poorly planned settlements to make way for sugar plantation, says released report

A controversial World Bank-funded scheme to dam a major Ethiopian river and import up to 500,000 people to work in what is planned to be one of the world’s largest sugar plantations has led to tens of thousands of Africa’s most remote and vulnerable people being insensitively resettled.

According to reports, released this week, by two teams of British, American and EU diplomats who visited the resettlement areas in the Lower Omo Valley in southern Ethiopia last year, the lives of 20,000 Mursi, Bodi and other semi-nomadic tribespeople are being “fundamentally and irreversibly” changed by the mega-project.

The $5bn (£3.3bn) Gibe III dam, which towers 243 metres high and will generate 1,870 megawatts (MW) of electricity when completed later this year, will irrigate up to 175,000 hectares of land previously used by herders and small farmers. Constructed with money from the World Bank it has already been linked by human rights groups and anthropologists to conflict and widespread abuses by the Ethiopian government.

But the UK government, which is Ethiopia’s largest donor, twice rejected freedom of information requests to release the findings of the diplomats’ field visits to the resettlement areas on the grounds that publication could jeopardise relations between the countries.

“Releasing the information requested could significantly damage the UK’s ability to deliver government policy and to protect and promote UK interests,” it argued.

However, two documents from the Donor Advisory Group released to Survival International by the European commission this week suggest that the Ethiopian government insisted that indigenous communities living downstream of the dam had no choice but to quit their ancestral lands to make way for the plantations.

In over 30 pages of reports of meetings held with communities and individuals last year, the diplomats say that the Ethiopian government did not obtain the full prior consent of the tribes as recommended under international law. Many of the tribes had no idea that the dam would effect them, they said.

People from one un-named village were said to have been: “placed in a muddy and isolated site, in inferior huts. Their situation was deplorable; the absence of sanitation means [they] are suffering diseases such as bloody diarrhea and malaria. Services are unavailable, it takes a two-hour walk to the nearest canal for bad quality drinking water while the nearest health post is eight hours on foot. Residents say the government does not allow this group to move out.”

The diplomats reported that the remote Omo Valley has been totally transformed since the river Omo was blocked and irrigation canals built. They said they expected the influx of 500,000 workers, mainly from the Ethiopian Highlands, would lead to ethnic conflict and widespread social destabilisation.

A second group of British, EU and other diplomats who visited groups of resettled Suri people heard evidence of corruption, financial mismanagement, land grabbing, inter-tribal raiding, and poorly planned settlements.

The diplomats, who were accompanied at all times by government officials, said they found no evidence of forced migration but stated that the government was not offering the semi-nomadic communities any alternative to permanent settlement and had not fully consulted groups before evicting them.

They also found that the giant sugar plantations would deny the tribespeople access to grazing and farming lands on which they depend for survival. Around 200,000 people in the Omo Valley are likely to be affected by the dam in some way.

“It seems clear that local government and plantation have decided that resettlement is necessary. Government is not offering communities any alternative but to settle permanently,” said one report.

While some communities and individuals said they welcomed a more sedentary life with better access to health and education in the new villages, many others fiercely rejected the government scheme and have sought to remain independent.

The diplomats said they were not confident that they were getting a clear picture from communities whose testimonies were translated by government officials who appeared “anxious and distracted”. It was only when interviews were conducted without interpreters that they felt confident they were receiving an accurate impression of the situation.

“Security is a major concern linked to an increase in the proportion of armed men and the use of alcohol. Traditional systems of conflict resolution are declining … these cultural trends tend to increase the number of killings,” one report said.

Britain’s Department for International Development (Dfid) has denied any responsibility for resettling people in the Lower Omo Valley but said it had contributed money for education, health, road projects and basic services across Ethiopia, potentially including the valley.

The reports are embarrassing for the UK government because Britain was the largest of 21 international donors to a $4.9bn World Bank-organised funding program called Promoting Basic Services (PBS). This was designed to pay for health, road and water provision for people in resettlement areas across Ethiopia. Earlier this year it pulled out of the scheme having contributed an estimated £750m.

In a statement, Dfid said: “The UK has never funded Ethiopia’s resettlement programmes. Ethiopia remains one of the poorest countries in the world. UK aid to Ethiopia is improving the lives of millions of people by supporting health, water and education programmes, promoting job creation and improving people’s nutrition.

“Our previous support to the Promoting Basic Services programme paid for health, education, water, roads and agricultural services provided by local governments. It did not support Ethiopia’s resettlement programmes.”

The two teams of diplomats made 37 recommendations to the Ethiopian government. These ranged from ensuring that all resettlement programnmes are voluntary, to guaranteeing water and latrines in villages, consulting people before moving them, and offering people alternatives to becoming sedentary.

The diplomats’ missions to the Omo Valley followed a damning report by Human Rights Watch and the World Bank’s inspection panel. Although the World Bank rejected its panel’s findings, World Bank president Jim Yong Kim admitted to serious flaws with its resettlement programmes.

Survival International accused Britain of trying to cover up abuses by the Ethiopian government. “It took Dfid almost two years to investigate allegations of serious human rights violations. The two reports which it tried to prevent the public from reading show just how far it will go to cover up abuses by a regime which receives hundreds of millions of pounds of UK tax payers’ money,” said spokeswoman Elizabeth Hunter.

The Ethiopian government said in a statement: “Last year’s Donor Advisory Group (DAG) report was generally positive, but where recommendations were made, or when the government itself noted that there was obviously a need for improvement, it has taken remedial action and improvements have been made, and continue to be made on an on-going basis.”

The downstream impact of the dam is also hotly contested. Some hydrologists have predicted that Ethiopia’s expansion of water-intensive sugar and cotton plantations on the Omo river, which the Gibe III dam allows, could reduce flow to Lake Turkana by up to 70%. This would kill ecosystems and greatly reduce the water level of the lake, on which tens of thousands of herders and vulnerable communities depend.

This, says International Rivers, could make the difference between marginal livelihoods and famine for the tens of thousands of already vulnerable people who depend on the lake for their livelihoods.

It made its World Premiere at the 2015 Cannes Film Festival, marking the very first time in Cannes Film Festival history that an Ethiopian film has screened as an “Official Selection.” Yared Zeleke’s “Lamb” hails from Slum Kid Films, an Ethiopia-based film production company co-founded by Ama Ampadu, which aims to discover and nurture emerging talent in Ethiopia, as well as to support the development of Ethiopian filmmaking.

“Lamb” tells the tale of nine-year-old Ephraim and his constant companion, a sheep named Chuni. Ephraim’s affection for Chuni deepens after he loses his mother to famine. Consequently, his beloved father sends him and Chuni far away from their drought-stricken homeland, to live with distant relatives in a greener part of the country. Ephraim soon becomes a homesick outcast who is always getting into trouble. When his uncle orders him to slaughter Chuni for the upcoming holiday feast, Ephraim devises a scheme to save the sheep and return to his father’s home.
Director Yared Zeleke holds an MFA in Writing and Directing from NYU. He has written, produced, directed and edited several short documentary and fiction films, and worked under director Joshua Litle on his award-winning documentary “The Furious Force of Rhymes,” which was also profiled on this blog, last year.

Yared Zeleke

A first trailer for the film has surfaced and is embedded below; however, it’s for the film’s French release, meaning it’s subtitled in French, not English. But the images and sounds within it are so delightful that I think you’ll get lost in them… at least, until an English-language trailer is released – something that probably won’t happen until the film is picked up by a distributor from a country where English is the primary language. I do know that it doesn’t have a USA home yet. In fact, the film hasn’t screened anywhere in North or South America (it’s set to premiere at the Toronto International Film Festival this month).

“Lamb” will open in theaters in France on September 30.

Here’s the French trailer (underneath you’ll find a clip from the film, which is subtitled in English)

court adjourned case of those charged with incitement 09-03-15….court adjourned case of those charged with incitement 09-03-15…ስብሰባ በማወክና በማነሳሳት የተከሰሱት መከላከያ ምስክሮቻቸውን ለማሰማት ለ3ኛ ጊዜ ቀጠሮ ተሰጠባቸው-VOA Amharic

Ethiopian migrants arrested in Malawi – 09-03-15…Ethiopian migrants arrested in Malawi – 09-03-15

Nhatty Man & The Lalibelas – Andneger አይከፋ ገፅሽ New Ethiopian Music 2015…….Nhatty Man & The Lalibelas – Andneger አይከፋ ገፅሽ New Ethiopian Music 2015

Nigeria’s leader Muhammadu Buhari has declared he has $150,000 (£100,000) in his personal account, in a move aimed at promoting transparency.
The amount showed the ex-military ruler and minister of petroleum had been living a “Spartan lifestyle”, his spokesman Garba Shehu said.

The BBC’s Will Ross says the assets are loose change for Nigerian politicians but a fortune for most of the country.
Mr Buhari is the first opposition candidate to win a national election.
The former military ruler was elected in March largely on a promise to tackle corruption and insecurity.
Corruption is a major problem in Africa’s biggest economy and last month, Mr Buhari said that $150bn (£100bn) was missing from state coffers.
Buhari’s assets:
Five homes and two mud houses, as well as farms
An orchard and a ranch with 270 head of cattle,
25 sheep, five horses and a variety of birds
Shares in three firms
Two undeveloped plots of lands
Bought two cars from his savings
Full profile: Muhammadu Buhari
Does Nigeria run better without a cabinet?
Vice-President Yemi Osinbajo, a successful lawyer and pastor at one of Nigeria’s biggest churches, is considerably wealthier.
Mr Shehu said in a statement Mr Osinbajo had $1.4m (£900,000) in his bank accounts.
In his declaration of assets, Mr Osinbajo also revealed that he owned a four-bedroom residence, a three-bedroom flat, a two-bedroom flat and a two-bedroom mortgaged property in Bedford, UK.
His political career started when he was appointed commissioner of justice in Lagos state in 2007 – a position he held for eight years.
The statement did not give the value of all the assets held by the president and the vice-president, saying the documents submitted to the Code of Conduct Bureau would be made public as soon as the verification process was completed.
The leaders are also required by law to declare their assets when they left office.
Late President Umaru Yar’Adua was the first Nigerian leader to declare his assets publicly.
He was reported to be worth $5m (£3.5m) when the declaration was made in 2007.
Analysis: Will Ross, BBC News, Lagos
We have long been told that Muhammadu Buhari prefers the austere life and now according to his spokesman there is evidence to back this up.
Muhammadu Buhari is no pauper. We are told he has less than $150,000 his bank account – a fortune for the vast majority of the population but probably the equivalent of loose change for many working in the dizzy world of Nigerian politics.
The law requires politicians to declare their assets to the Code of Conduct Bureau (CCB), which has a pair of handcuffs on its website but has been fairly toothless as the agency which has been “checking corrupt practices in the Nigerian public service since 1989”.
The assets do not have to be declared in public but Gen Buhari’s team clearly think shining a light on his “Spartan” lifestyle will help in the anti-corruption fight.
His predecessor Goodluck Jonathan was sharply criticized for refusing to go public even though his assets were declared to the CCB.
There may well now be some jittery politicians working out how they will look when compared to a president who has even declared his mud huts and livestock.

The Portuguese was presented with the awards which recognise his achievements at Porto, Real Madrid, Inter and Chelsea, including longest unbeaten home run

Jose Mourinho received a boost to a stuttering start to the season with Chelsea when he was presented with five records that will be included in the 2016 Guinness Book of Records.

The coach has come under pressure in the opening month of the Premier League campaign, having won just one game and drawing widespread criticism for his treatment of the club’s medical staff.

But Mourinho was delighted to be presented with a reminder of his managerial abilities, with awards that pay tribute to his time at Porto, Chelsea, Inter and Real Madrid.
The coach was handed the record for the longest unbeaten home run by a manager, with his nine-year stretch covering 151 games across his time in charge of the four clubs.

Having led Porto and Inter to European glory, he also enters the record books as one of only five coaches to have won the Champions League with different clubs; and at 49 years and 12 days old Mourinho became the youngest manager to reach 100 Champions League matches.

The Portuguese coach collected the most points in a Premier League season when he racked up 95 with Chelsea as they won the 2004-05 title; and he also picked up the award for most games unbeaten at home in the Premier League, which spanned both spells at Stamford Bridge.

And while the 52-year-old was pleased to hang his new awards up in his Cobham office, he insists he is just focusing on his future achievements.

“The fact they gave me the awards in a way that I can put them up in my office is nice,” he said.

“It’s something fun and as a kid you could never imagine that one day you would be in the Guinness Book of Records.

“You know me, these awards are for something I did in the past and obviously it’s nice, but for me what’s more important is what I can do in the future.”

ሰራዊት ፍቅሬና ግብራበሮቹ አይናቸውን በጨው አጥበው መጥተዋል!-ኤፍሬም እውነቱ (አሱ)
ትዝ ይላቹሃል? … የዛሬ አምስት አመት የአዲስ አመት ዋዜማ ላይ ሰራዊት ፍቅሬና ግብራበሮቹ የመጀመሪያውን “የእድገትና ትራንስፎርሜሽን እቅድ” አዋዝተው ሲያበስሩን?
እንደውም አቶ መለስ ሚሊኒየም አዳራሽ ወጣቱ ፊት ቆመው “የሚሰሩ እጆች ይዘን፣ የሚያስብ ጭንቅላት ይዘን፣ የወጣቱን መንፈስ ይዘን … ስንዴ የምንለምንበት ጊዜ መቆም አለበት።” ያሉ ጊዜ? … አዎ አስታውሳችሁታል።

ይሄን የአቶ መለስ ንግግር (ebc ታሪካዊ ይለዋል)
ወጣቱ ግን የተረጎመው በሌላ ይመስለኛል። አቶ መለስ ” … ስንዴ የምንለምንበት ጊዜ መቆም አለበት” ሲሉ ወጣቱ “አዎ የሚያስብ ጭንቅላት ይዘን ሁሌ ስንዴ መለመኑ ይሰለቻል እዛው ዳቦ ያለበት ብንሄድ ይሻላል” ብሎ ያሰበ ይመስለኛል።
ለዛም ነው ባለፉት አምስት አመታት ወጣቱ ከመቼውም ጊዜ በላይ በሀገሩ ተስፋ ቆርጦ ሞትና ስቃይ ሳያስፈራው እንደ ጉድ እየተሰደደ ያለው።
እንደ አርቲስቶቻችን ዲስኩር
ግን ኢትዮጵያ በ2007 በጉጉት ምራቅ የምታስውጥ፣ ዲቪ የምታስልክ ሀገር ትመስል ነበር። የዛኔ በቴሌቪዥን መስኮት ባቡሩ በዚ ልማቱ በዚ የሚዥጎደጎድባትን የ2007ቷን ኢትዮጵያ ስናይ አያቴ ወደኔ እየተመለከቱ “እድሜ ያለው ይሄን ሁሉ ተዓምር ያያል እኛ እንኳን አብቅቶልናል” አሉ። ምስኪን አያቴ 2007 ሩቅ መስሏቸው!
አያቴ ይሄን ባሉበት አፋቸው ባለፈው በሊቢያና በደቡብ አፍሪካ ወገኖቻችን ላይ የደረሰውን ዘግናኝ ድርጊት ሲያዩ “ይሄን ጉድ ልታሳየኝ ነው ያስቀመጥከኝ?” አሉ ሳግ እየተናነቃቸው።
ታዲያ ከዚ ሁሉ በኋላ አርቲስቶቻችን አይናቸውን በጨው አጥበው “ሁለተኛውን የእድገትና ትራንስፎርሜሽን እቅድ መጀመር እናበስራለን የአዲስ አመት ዋዜማ ላይ እንገናኝ” እያሉን ነው።
ሙሉአለም ታደሰ ትንታግ ሆና “ሻማ ለልደት ብቻ ይበራል!” እንዳለችው ሳይሆን መሃል አዲስ አበባ ላይ ቁጭ ብለን ዛሬም በመብራት መቆራረጥ አሳራችንን እየበላን አለን።
ዛሬም ስኳርና ዘይት ለመግዛት፣ ታክሲ ለመያዝ … ሰላማዊ ሰልፍ የሚያስንቁ ረዣዥም ሰልፎችን እያስተናገድን አለን።
በርግጥ “የእድገትና የትራንስፎርሜሽን እቅዱ” የለወጠው ነገር የለም ማለት አይቻልም። ይልቁንም ተዓምራዊ ለውጥ አይተናል።
አንድ ኪሎ ምስር 80 ብር ከመግዛት በላይ ተዓምራዊ ለውጥ ከየት ይመጣልናል?
ምስርን ከድሃ ቀለብነት ወደ ሀብታም ምግብነት ያሸጋገርክ ትራንስፎርሜሽን በሁለተኛው አምስት አመትህስ ምን ታመጣ ይሆን?
በሉ ለክፉም ለደጉም እንኳን አደረሳችሁ!
መሰንበት ደግ ነው።

Bekenat Mekakel Part 19 (በቀናት መካከል) New Ethiopian Drama….Bekenat Mekakel Part 19 (በቀናት መካከል) New Ethiopian Drama……Bekenat Mekakel Part 19 (በቀናት መካከል) New Ethiopian Drama

(OPride) — Prominent Oromo musician Tsegaye Dandana has been released from Adama General Hospital, after weeks of treatment for what’s been described as a bone cancer, according to reports on social media.

Tsegaye, who is also known as Sayyoo, is among the pioneers of Oromo musical revolution that took off in the 1970s, a time when, in his own words, “there’s an official one attire and one language” policy.

Tsegaye says he took an unusual path to music and prominence. He was born and raised in Ambo, 126 kilometers from Addis Ababa, Ethiopia’s capital. In the late 1970s, he moved to Finfinne with his brother to attend comprehensive school. Tsegaye, who was only 14 years old at the time, recalls hearing Abebe Tessema, Abitew Kebede, Tilahun Gessesse and Ali Birra’s music over the radio, but says he did not have a budding childhood interest in singing.

However, as luck would have it, Sayyoo lived near the Police Orchestra in the Kolfe sub-city and consequently struck a friendship with some members of the musical organization. He was invited to a singing audition and subsequently joined the orchestra. The orchestra sent him to a music school where he learned the craft and developed his vocal skills. Sayyoo started singing in 1980 and soon rose to national prominence.

There was only a handful of Oromo musicians at the time. It is no wonder then the young singer changed his given name from Sayyoo to Tsegaye. In those days, many people had to christen their Oromo names into Amharic to fit in and be accepted into the Amhara-dominated system.

Sayyoo’s musical training augmented his knack for storytelling. In his now storied career, Sayyoo has recorded and produced at least 80 songs, or 10 albums, all of which were widely received by his largely Oromo audience.

The father of two fell ill earlier this year. “It gave me a strength to witness the love and support of so many while I am still alive,” he said in an interview with the privately-owned Oromia Broadcasting Service (OBS) last Monday. His magical voice is visibly hoarse, but Sayyoo’s buoyancy and sense of humor appear undiminished. He has a reputation for being charming and always willing to help others. This can be evidenced from his ebullient compliments for the visiting OBS journalists from his hospital bed.
In the 2011 interview with ETV, asked by a fan to explain the reasons behind his munificence, Sayyoo said, “music is mostly about love and a singer’s job is to uplift the afflicted and help those in need. I have a natural tendency to take away from myself and give it to others.”

Sayyoo now needs your help. There are ongoing efforts to raise funds to cover his medical bills. In some ways, Sayyoo’s sudden ailment is a reminder that the Oromo need civic and philanthropic organizations – both at home and abroad – to respond collectively during such moments of need. In the past few months alone, Oromo activists have launched similar urgent fundraising drives on behalf of prominent Oromo personalities, including singers Hallo Dawwee, Legesse Abdi, Ibrahim Adam and author and Oromo nationalist Bonsamo Miésso.
In each case, the initial diaspora response has been more or less swift but also largely fragmented and individualized. For example, there are ongoing parallel fundraising efforts for Sayyoo, including a gofundme campaign created under a pseudonym, “Tegaye Dandana.” While obviously well intentioned, individual initiatives raise issues of trust and lack clear accountability mechanisms. The creation of a credible, pan-Oromo civic association, designed to respond to such emergencies could remedy those concerns.

Questions about the lack of coherent emergency response notwithstanding, Sayyoo deserves our unwavering support. He is a national figure whose songs and charitable spirit have profoundly touched the lives of so many. His unique lyrical style, which defies traditional reliance on rhythmic poetry, has captured the Oromo condition for nearly four decades. (Most of Sayyoo’s songs are written as stories rather than rhythmic lyrics.)

Sayyoo wrote and produced all but two of his 80 songs. He is also known for taking bold and controversial positions in his songs on social and cultural issues affecting the Oromo. For example, in one of his earlier hits, he sang about “Aadde Mushuree.” In the song, he scolds a young fashionista for wearing a seemingly “un-Oromo” attire (Aaddan Oromoo daalgedha ture, maa hidhate surree, waaqnu si hin hirre). (Sayyoo has repeatedly said that his intent was not to police how Oromo women should dress but to encourage young people to not lose touch with their cultural heritage.)

In another more contemporary song, “Guyyaa 300,” Sayyoo takes on the Ethiopian Orthodox Church’s strictly applied religious prohibitions, calling on Christian Oromos to challenge some of the church’s teachings, including a ban on dairy products during fasting periods.

Nearly a decade before Haacaaluu Hundessa released his 2015 hit single, Maalan Jira, Sayyoo poignantly dealt with the forced displacement of Oromo farmers from Finfinne and its environs in the name of urban development. In “Boolee Biyyaa Bulbulaa,” he laments about the estrangement of local Oromos on their own land. The disaffected singer invites the Oromo to the city, which was rightfully theirs then and now. When the elder Bulbula farmed in and around what is now the Bole International Airport, Sayyoo reminds us that 2 birr were enough to go to the city and have a good time (bashanannu). He tells today’s farmers: “Don’t be intimidated by the city’s glare and glamor. All you need is 150 birr to spend a quality time in Bole, Garji, Arat Kilo or anywhere else in the city.”

In another widely received song in the early 1990s, Sayyoo sought to define Oromummaa itself. In “Budeeni Oromo furdaan osoo jiru,” he calls out the POWs that made up the core leadership of the Oromo People’s Democratic Organization and those who joined the ruling party for their own personal benefits. He asks the unelected, Afan Oromo-speaking bureaucrats to count their ancestry as per the Oromo custom to corroborate their claims to being Oromo and the right to represent them in an official capacity.

To be clear, Sayyoo’s complex musical criticisms were not just partisan propagations of revolutionary ideals. For example, in “Gadaa Oromo shan malee,” he takes Oromo nationalists to task for an intra-Oromo division and factionalism, which continues to cripple Oromo political organizations. In “Maagodaanta,” Sayyoo underscores a conundrum that continues to haunt the Oromo people: yoo tokko siif dhiigu, tokko sirra fiiga — one dies for your freedom while others flee.
Sayyoo is also known just as much, if not more, for his apolitical songs. One of my all-time favorites is “Oromoon horii bobbase.” In it, he depicts the life of Oromo animal herders, whose livelihoods are virtually inseparable from the cattle they rear. In sum, it is no exaggeration to say that Sayyoo is the king of Ragada and certainly played a key role in popularizing that genre of Oromo music. Few could sing Ragada with so much authority and a presence that fills up the stage.

“I believe an artist should melt like a candle and brighten the path for others,” he told the ETV journalist in 2012. From one of his first songs, “Sutume Yaa Sutume” to “Yaa shiri shiri Boolerra” to “Yaa Shamarmar” and many of his other timeless songs, Sayyoo has lit up the hearts and lives of millions. He’s worked closely with and inspired a generation of Oromo musicians, including the late Solomon Deneke, Meti Jamama, Aster Woldegabriel and countless others.

Sayyoo’s contributions to the development of Oromo music has earned him many accolades and awards, including from Oromia Regional State and the Oromia Radio and Television Organization (ORTO). Since Sayyoo’s foray into the world of Oromo music, hundreds of Oromo singers have taken to the stage. But it still pains Sayyoo that there is no single school in the country that’s dedicated to teaching Oromo music.
“We still rely on the rules set by the Yared School of Music,” Sayyoo told a journalist from ORTO in an undated interview. “There are no books or major studies on Oromo music; no support and educational opportunities for young artists.”

There are very few Oromo music producers or producing houses. There are no organized and functional Oromo music bands. Oromo artists operate in an increasingly hostile political environment that tolerates no form of dissent and implicitly censors the Oromo voice. Many self-censor to avoid imprisonment and loss of business. Others continue to produce critical and revolutionary music at a risk of great personal peril. Most major concerts are organized mostly under the auspices of the government during national holidays. It is often difficult to get a permit to organize a concert. There is no Oromo artists association – at home or abroad – that can coordinate and regulate the sale, quality and distribution of Oromo music. Piracy and copyrights violations are rife and the market for Oromo music lags far behind that of the Amharic language.

Artists such as Sayyoo would be self-sufficient if the public takes ownership, buys and supports their work. Even as we scramble to extend our financial assistance to Sayyoo, Bonsamo and others, it is important to be mindful of the need for a reliable and collective response mechanisms.

In the interim, those organizing the online fundraising drives should be fully transparent and professional, including by using their real names, offering their contact information and writing a coherent appeal message.
Here is an incomplete collection of Sayyoo’s timeless songs:

Sours http://www.opride.com/

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